1 Raja-raja 20:26
Konteks20:26 In the spring 1 Ben Hadad mustered the Syrian army 2 and marched to Aphek to fight Israel. 3
1 Raja-raja 20:2
Konteks20:2 He sent messengers to King Ahab of Israel, who was in the city. 4
1 Samuel 11:1
Konteks11:1 5 Nahash 6 the Ammonite marched 7 against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”
1 Samuel 11:1
Konteks11:1 8 Nahash 9 the Ammonite marched 10 against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”
1 Samuel 20:1
Konteks20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, 11 “What have I done? What is my offense? 12 How have I sinned before your father? For he is seeking my life!”
Mazmur 115:2-3
Konteks115:2 Why should the nations say,
“Where is their God?”
115:3 Our God is in heaven!
He does whatever he pleases! 13
Yesaya 26:11
Konteks26:11 O Lord, you are ready to act, 14
but they don’t even notice.
They will see and be put to shame by your angry judgment against humankind, 15
yes, fire will consume your enemies. 16
Yesaya 42:8
Konteks42:8 I am the Lord! That is my name!
I will not share my glory with anyone else,
or the praise due me with idols.
[20:26] 1 tn Heb “at the turning of the year.”
[20:26] 2 tn Heb “mustered Aram.”
[20:26] 3 tn Heb “and went up to Aphek for battle with Israel.”
[20:2] 4 tn Heb “to the city.”
[11:1] 5 tc 4QSama and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.
[11:1] 6 sn The name “Nahash” means “serpent” in Hebrew.
[11:1] 7 tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”
[11:1] 8 tc 4QSama and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.
[11:1] 9 sn The name “Nahash” means “serpent” in Hebrew.
[11:1] 10 tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”
[20:1] 11 tn Heb “and he came and said before Jonathan.”
[20:1] 12 tn Heb “What is my guilt?”
[115:3] 13 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).
[26:11] 14 tn Heb “O Lord, your hand is lifted up.”
[26:11] 15 tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”
[26:11] 16 tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”
